The Moral Basis of a Free Society
by Steve Forbes The Hoover Institution
Saturday, November 1, 1997
No nation has ever enjoyed the status that America does today. Our strength comes not just from the might of our economy or the brilliant capabilities of the men and women in our armed forces. It comes also from the example we set for the rest of the world of how a free people can adapt to and advance in changing times and circumstances.
While others look to us, however, Americans themselves are seeking answers to some painful and bitter questions.
Can a free society survive the collapse of the two-parent family, where one-third of children are born into homes without fathers? Can a free society long endure a culture in which newborn babies have been thrown into trash dumpsters and young people have doubled their rate of heroin use in a single year?
As the 20th century comes to an end, the world is learning from America that the economic and political freedoms that come from capitalism and democracy are the most powerful and productive way to organize society.
At the same time, we in America are discovering that capitalism and democracy alone are not enough to sustain a healthy, vibrant society. We are learning the hard way that a self-governing nation must consist of self-governing individuals.
A breakdown in the moral fabric of society has dire consequences. An explosion of violence, crime, drug abuse, sexual promiscuity, and out-of-wedlock births undermines the blessings of liberty and prosperity.
The stakes, therefore, are enormous. If America makes the economic, political, and moral changes necessary to move forward in the years ahead, then the rest of the world has a chance of getting it right. But if America drifts off course, then the rest of the world will be in trouble as well.
Americans have always defined true freedom as an environment in which one may resist evil and do what is right, noble, and good without fear of reprisal. It is the presence of justice tempered with mercy.
It is a rule of law based on fundamental moral truths that are easily understood and fairly and effectively administered. It offers individuals and families equal opportunity to better their lives morally, spiritually, intellectually, and economically.
Freedom, in other words, is neither a commodity for dictators to distribute and deny at will nor a moral, spiritual, or political vacuum in which anything goes.
Freedom is a priceless treasure that the state is supposed to safeguard. Why? Because human beings have an intrinsic right to be free, a right that comes not from the state but from God. To the Founding Fathers, this was a “self-evident” truth. It is the essence of the American experiment in self-government.
The Founders, even those most suspicious of organized religion, believed that man’s place in the universe was no accident–that man himself and the world in which he lived were created and sustained by a just and loving God.
“It is impossible to account for the creation of the universe without the agency of a Supreme Being,” wrote George Washington, “and it is impossible to govern the universe without the aid of a Supreme Being.”
James Madison put it this way: “The belief in a God All Powerful, wise and good, is so essential to the moral order of the World and to the happiness of man, that arguments which enforce it cannot be drawn from too many sources.”
To navigate the oceans without consulting fixed stars, Americans knew, is to risk being turned around by waves and wind, circling aimlessly with dwindling stores of food and water.
To believe in the randomness of man’s appearance on the earth, the Founders likewise intuitively understood, would be to deny the existence of fixed moral truths, established outside of man’s own personal whims and predilections.
In such a world, no one could judge with authority what is right or wrong because everyone would be entitled to his own personal system of values. Hence there could be no equality before the law because the law would consist of whatever people in power declared it to be.
That would elevate jungle law–what Darwin would later term “survival of the fittest”–over the rule of natural law. And that, in turn, would legitimize both the centralized European regimes of the Founders’ time, and the anarchic Beiruts of our day, where the powerful rule over the weak, use force to obtain wealth, and use wealth to reinforce their power.
Instead, the Founding Fathers staked the future of the country on the principle that human beings are created by God, and therefore have certain intrinsic, absolute, nonnegotiable rights.
“All men are created equal,” reads the Declaration of Independence, and are “endowed by their Creator with certain unalienable rights . . . among these are life, liberty and the pursuit of happiness.” Government’s role in society, then, is to “secure” these rights, not create or dispense them. This is the moral basis of a free society.
The order of these rights–first life, then freedom, and then the equal opportunity to pursue one’s own happiness–was written with great care and precision, not haphazardly.
The Founders understood the need to balance man’s right to be free with man’s responsibility to be honest, just, and fair.
For example, if it makes you happy to shoot and kill someone while you rob a bank–well, the law says you’re out of luck. A person’s right to live supersedes your “freedom” to steal and murder. This may seem obvious, but it is profound.
It is also the linchpin of Western civilization. Switch the order of these fundamental human rights–putting happiness before liberty, or liberty before life–and you end up with moral chaos and social anarchy. Deny the God-given nature of these rights and you open the door to tyranny.
“Can the liberties of a nation be sure when we remove their only firm basis, a conviction in the minds of the people, that these liberties are the gift of God?” asked Thomas Jefferson.
Or, as John Adams put it, “We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge or gallantry would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”
In America today, however, not everyone regards these basic moral truths as “self-evident.” Modern liberalism, which rejects absolute moral standards, has abandoned the proper ordering of man’s fundamental rights.
As a result, modern liberalism has undermined a long-held American principle: that the law should protect the weakest among us, not just the strong, the healthy, and the rich.
There is no need here to catalog in detail the results since the 1960s of liberalism’s passions. The effort to legitimize all moral claims, to give personal freedom an utterly free hand has given us the following: horrific increases in violent crime, out-of-wedlock births, family breakups, and substance abuse; dramatic declines in educational and cultural standards; a proliferation of increasingly bizarre lawsuits; a blizzard of regulations that defy common sense and assault our rights to property and due process; a growing corruption of the tax code; and a judiciary that often acts like an imperial aristocracy hurtling decrees down upon the rest of us.
Modern liberalism has adopted a view of liberty that is at the same time too broad and too narrow. Liberalism wrongly insists, for example, on a parent’s freedom to choose an abortion while simultaneously denying parents’ freedom to choose the schools their children may attend.
Ideas have consequences. Liberalism’s moral confusion over the sanctity of human life and the vital importance of the traditional family has reshaped American law and society.
Certainly, crime is not new. But Americans have rarely been so confused about right and wrong, about what is acceptable and what is to be forcefully condemned.
So, we must be clear: A free society cannot survive the collapse of the two-parent family or the absence of fathers, love, and discipline in the lives of so many children. A free society cannot survive an unchecked explosion in violent crime.
Nor can a free society survive a generation of crack babies and teenagers whose minds and bodies have been destroyed by illegal drugs.
Today, movies, television, music, and the Internet bombard young people with cultural messages of sexual revolution and self-absorbed materialism that tempt them away from good moral character rather than appealing to the better angels of their natures. Affluence does not protect children from temptation; sometimes it makes temptation more accessible.
The good news is that this is not the first time we have faced such dark times and turned things around. America has seen several periods of renewal and reform, most notably the Second Great Awakening and the Teddy Roosevelt Era.
Both periods marked a return to America’s founding ideals; both offer guidance as to how we might strengthen our moral commitments while preserving freedom.
Following the Revolutionary War, America experienced a period of moral decline. The chaos of battle, the pain of death and separation, the anxiety of wartime inflation, the excitement of subsequent political change, and the all-consuming nature of building a new nation drained people’s time and energy.
Fewer and fewer people attended church. Spiritual devotion waned and social problems proliferated. From the late 1770s until the late 1820s, per-capita consumption of alcohol in America rose dramatically, to about four to five times per person what it is today.
Everybody took a swig from the jug–teachers, preachers, children. They called it “hard cider,” but it was nothing like the cider we buy at the grocery store today. In those days, it seemed everyone was in a haze by noontime. The social consequences were predictable.
“Illegitimate births were rampant” during the early 1800s, wrote Tom Phillips in his book Revival Signs. “Alcohol, the drug of the day, was destroying families and wrecking futures.
Thomas Paine was proclaiming that Christianity was dead–and certainly the body of faith appeared to be in a coma. Yet even as church rolls were shrinking and greed, sensuality and family breakdown were becoming more widespread, America was about to experience a great spiritual revival.”
Slowly at first, then building over the next several decades, one wave of spiritual renewal and religious rededication after another swept the country in what historians now call America’s “Second Great Awakening.”
In one community after another, people began to wake up from their moral and spiritual slumber as though saying, “If we’re going to have a self-governing nation, it must be occupied by self-governing citizens.”
The first public-health movement in America was launched not by the government but by citizen-activists such as Lyman Beecher, the founder of the American Bible Society and a pastor who went on to form the American Society for the Promotion of Temperance in 1826.
This enterprise became known as the Temperance Movement–and it worked. Within one generation, alcoholic consumption in America fell by two-thirds.
Soon pastors and community leaders were opening elementary and secondary schools (this was before “public” education), founding colleges and universities, setting up orphanages and homes for abandoned children, creating shelters for the poor, building hospitals, and exhorting people to stop drinking and spend more time with their families.
The Reverend Thomas Gallaudet opened his school for the deaf. William McGuffey wrote his famous “Eclectic Readers,” of which 120 million copies were printed. The first Young Men’s Christian Association (YMCA) opened in Boston, followed shortly by the first Young Women’s Christian Association.
It was during this rebuilding of the moral foundations of a free society that French historian Alexis de Tocqueville came to America in 1831.
“Upon my arrival in the United States, the religious aspect of the country was the first thing that struck my attention, and the longer I stayed there, the more I perceived the great political consequences resulting from this new state of things,” he wrote. “In France I had almost always seen the spirit of religion and the spirit of freedom marching in opposite directions. But in America I found they were intimately united and that they reigned in common over the same country.”
Eventually the religious and moral renewal of the Second Great Awakening gave birth to the abolitionist movement, one of the nation’s greatest struggles to reassert a moral order based on man’s fundamental rights.
This gets to one of the great strengths of the American democracy. It is not that we do not make mistakes as a people and as a nation. We are, after all, only human. But when we do stumble, we have a record of rediscovering our first principles and resuming the journey toward faith and moral renewal.
In the early years of the 20th century, Americans were filled with optimism. The nation’s rapid industrialization and urbanization created enormous new social, economic, and political problems, but these were confronted by bold, imaginative national leaders and the energetic efforts of people voluntarily working together to promote shared objectives.
The period speaks to us today. The 1890s had been a troubled time. The rise of large corporations and massive industrial monopolies seemed to mock the idea of individual entrepreneurship.
The rise of big cities with corrupt political machines supplanted the tradition of democratic town meetings. People feared that massive immigration, which was several times greater in proportion to our population than what we are experiencing today, would degrade the American character and culture.
How, they asked, could we assimilate so many people from so many different races, nationalities, and religions? These years were also plagued by drug addiction–primarily to opium. Sound familiar?
American churches and synagogues responded to the challenge of the new industrial era by combining a message of spiritual renewal with practical, personal care for those in need.
Dwight L. Moody, a former shoe salesman, became the most influential American evangelist of the 19th century. He launched a Sunday School movement in Chicago to provide moral instruction for more than 1,500 poor, urban street children.
He opened a Bible college to challenge other young people to follow his example of helping destitute and demoralized people turn their lives around. And, in an age without radio or television, he communicated his message of spiritual and moral renewal to millions of people before his death in 1899.
The spiritual and practical needs of America’s burgeoning city populations were also addressed by social reformers such as William and Catherine Booth, who founded the Salvation Army in the United States in 1880.
Women took a particular interest in the needs of those who found themselves financially and morally bankrupt.
By 1913, more than 500 urban rescue missions were operating in the United States and Canada, many of them organized and run by women of faith. Catholic nuns and Jewish and other fraternal societies also labored to help the needy everywhere from little mining towns to urban slums.
At the same time, President Theodore Roosevelt was ushering in an era of political and economic reform. He declared in his Inaugural Address, “Much has been given us, and much will rightfully be expected from us. Our forefathers faced certain perils which we have outgrown. We now face other perils, the very existence of which it was impossible that they should foresee. Modern life is both complex and intense, and the tremendous changes wrought by the extraordinary industrial development of the last half-century are felt in every fiber of our social and political being.”
From 1901 to 1909, Roosevelt sought to expand individual opportunity and strengthen individual control over personal, business, and political affairs, as well as to increase America’s economic and military influence in the world.
He busted up family controlled and anti-competitive trusts and corporate monopolies, attacked government and political corruption in both major parties, supported the right of workers to organize, expanded U.S. trade with other nations, and built up our armed forces, particularly the navy.
He advocated the direct election of U.S. senators, the right of women to vote, the creation of open presidential primaries, and the introduction of citizen initiatives, referenda, and recalls–all of which soon became realities.
Roosevelt reinforced his battle for political and economic reform by publicly, vigorously, and consistently reasserting the notion that there must be a moral foundation to a free society.
It was he, after all, who coined the term “bully pulpit.” While governor of New York, Roosevelt once declared, “It is absolutely impossible for a Republic long to endure if it becomes either corrupt or cowardly,” and he never lost sight of that essential truth.
He rightly believed that private, local, character-forming institutions must be left free to strengthen the moral fiber of the nation. The role of religious faith in society must be affirmed, not undermined.
He did not believe that government should establish a state religion. But he did not shrink from the right or responsibility of a public official to encourage individuals to attend to their moral and spiritual character.
Eight years after leaving the White House, Roosevelt was still offering Americans his “top 10” list of reasons for going to church. “In this actual world a churchless community where men have abandoned and scoffed at or ignored their religious needs is a community on the rapid downgrade,” he wrote in 1917 in Ladies’ Home Journal.
“It is perfectly true that occasional individuals or families may have nothing to do with church or with religious practices and observances and yet maintain the highest standard of spirituality and of ethical obligation. But this does not affect the case in the world as it now is, any more than that exceptional men and women under exceptional conditions have disregarded the marriage tie without moral harm to themselves interferes with the larger fact that such disregard if at all common means the complete moral disintegration of the body politic.”
So, we now ask ourselves big questions such as, “how did America–the most pro-individual, anti-statist nation ever invented–come to permit its government to assume the size and scope it has today?”
The answer is war–the great shaper of this century. Throughout history, warfare fostered government centralization. You cannot face a major external threat unless you have a strong government to marshal the resources necessary to meet that threat. For most of the last 100 years, America has faced a major external threat of one sort or another–first World War I, then World War II, and finally the Cold War.
These conflicts have been cited to justify government expansion in every direction.
How did we justify federal aid to education? The initial rationale was national security. Federal aid for research and development and the space program? National security. Even the interstate highway program begun in the 1950s was partially justified on national security grounds. It seemed natural to some that if government could mobilize resources to fight external enemies, it could solve an array of domestic problems as well. Hence the “War on Poverty.”
It has taken us 50 years to learn, very painfully, the limitations of Big Government. Now that the Cold War is over, we no longer need such a massive, centralized federal government. We now have the opportunity to downsize Washington and shift money, power, and control back to individuals, families, and local communities.
Just as Teddy Roosevelt started the new century by attacking government corruption at its source and busting up anti-competitive monopolies, it is time to start the next century by shrinking Big Government.
So what should be the Government’s role in all of this?
Presidents, senators, and other government officials are not archbishops. They do not have primary responsibility for the life of the spirit.
Yet our early presidents and other leading Founders knew well how crucial religion is to the cause of liberty.
The great historian of liberty, Lord Acton, wrote that the history of liberty is in fact, “coincident” with the history of Christianity. In the words of Jefferson, “God who gave us life gave us liberty.” To save liberty, our Founders never failed to stress the role of faith.
At a particularly difficult impasse at the constitutional convention in Philadelphia, Ben Franklin proposed a pause for solemn prayer to Providence, just as in The Federalist Papers, Madison, Hamilton, and Jay three times noted the interventions of divine Providence in the cause of establishing freedom on this continent.
In short, our past national leaders have sensed a duty to express this nation’s need of divine guidance and its gratitude for the Creator’s manifold acts of assistance. In this country, we do not have an established church. But the foundations of our liberty are dug deep in the voluntary and heartfelt faith of millions.
So, what do you think folks? Are we the people capable of launching another Great Awakening?